Dissertations / Theses: 'Anglican Communion'

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Cox, R. David. "A vision to fulfill "mutual responsibility and interdependence" in the Anglican Communion /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Astarita, Susan G. "The church as convener an Anglican model for Christian communion in community /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Burnett-Chetwynd, Gemma Claire. "Feminist theology and Anglican liturgy : embodiment and Eucharist." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648155.

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Cavanagh, Lorraine Marie. "Meaning and transformation in the life of the Anglican Communion." Thesis, University of Cambridge, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.619986.

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Henderson, Nicholas Paul. "Towards an understanding of lay ecclesiology in the Anglican Communion : statistically based research conducted in five provinces of the Anglican Communion for submitting a thesis to be examined for a higher degree." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683233.

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Ro, Chul-Lai. "Towards the renewal of Anglican identity as communion : the relationship of the Trinity, Missio Dei, and Anglican comprehensiveness." Thesis, Cardiff University, 2008. http://orca.cf.ac.uk/54801/.

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The purpose of this thesis is to develop a new way of thinking about Anglican identity as Communion. Since that mission is to live in the life of communion, this thesis in turn suggests: 1) Different Anglican perceptions of Missio Dei have been the principal cause of the loss of Anglican confidence in its identity as Communion and, 2) The different perceptions stem from a tribal mentality with regard to the Trinity among Anglicans. Taken together, this thesis argues that a key to the renewal of Anglican identity as Communion is one of developing an alternative way of thinking about the Trinity. By way of illustrating Miroslav Volf's idea of 'Trinitarian identities,' this thesis suggests that 'the triune God's dynamic relationships' which express His liminal nature is the source for transforming Anglican tribal mentality. This liminality speaks of 'communion-in-mission' as a means to the life of the triune God's dynamic relationships, which enables different Anglican perceptions of Missio Dei to converge dynamically. This thesis broadens this connection to the life of the Anglican Communion itself in order to discover how such a renewal within its life might inform Anglican self-understanding. F.D. Maurice's understanding of comprehensiveness as 'eschatological liminality' encourages Anglican comprehensiveness to be the Anglican practice of communion-in-mission, namely an Anglican way to the life of the triune God's dynamic relationships. In bringing together the above threefold aspects of the life of communion, this thesis redefines Anglican identity as a communion which is patterned on the triune God's dynamic relationships and made concrete in a renewed understanding of Anglican comprehensiveness as eschatological liminality informing the Anglican Communion's approach to Missio Dei and, by implication, to communion-in-mission.

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Fitzgerald, Brandon B. "Stylistic configurations of the gay bishop controversy in the Anglican Communion." Diss., Connect to online resource, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:1435220.

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Peters, Garry D. "Tradition and memory in Protestant Ontario, Anglican and Methodist clerical discourses during Queen Victoria's Golden (1887) and Diamond (1897) Jubilee celebrations." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ53274.pdf.

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Swart-Russell, Phoebe. "The ordination of women to the priesthood : a critical examination of the debate within the Anglican communion, 1961-1986." Doctoral thesis, University of Cape Town, 1988. http://hdl.handle.net/11427/17180.

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Bibliography: pages 407-418.
This thesis sets out to make a comprehensive study of the debate on the ordination of women to the priesthood in the Anglican Communion. This required, first and foremost, an historical examination of the development of the debate. Chapters 1-3 trace the movement of thought and attitude within the churches which make up the Communion, focusing particularly on the Church of the Province of Southern Africa, the Church of England, and the Episcopal Church of North America. A gradual shift in attitudes is revealed, away from grossly sexist understandings of women's roles in the church, and towards an acceptance that women have both the gifts and the calling for priesthood and indeed, for any role in the church. The next step after tracing the movement of attitudes in the past, was to examine the attitudes of the present. Chapter 4 contains the results of empirical research, undertaken in South Africa, on present-day attitudes and arguments in the debate. These, as might be expected, reveal a wide spectrum of opinion, from ultra-conservative stereotypes of women's role to an open acceptance of women occupying any role for which they have the gifts and abilities. Each response, of course, produced theological and scriptural evidence in its own support. Chapters 5 and 6, therefore, provide a biblical and theological evaluation of the evidence and arguments upon which these responses were based, both for and against the ordination of women to the priesthood. The biblical and theological evaluation revealed the crux of the thesis - namely, that the debate on the ordination of women to the priesthood is an integral part of the phenomenon of ecclesial and social sexism. The arguments of the opponents of women's ordination are invariably based on sexist modes of thought. At the same time, however, the arguments of the proponents of women's ordination are, to a large extent, influenced and. shaped by those same sexist modes of thought which they are attempting to address. For this reason the arguments in favour of women's ordination are unable to create a new theology in which the full humanity of Christian women as created in the image of God is a non-negotiable assumption; a theology in which therefore the priesthood, and women's participation in it takes on a new form closer to the revelation of the servant priesthood of Christ. Chapter 7 thus moves beyond the debate on women's ordination to an analysis of the structures and principles of sexism, and especially the manifestations of the sexism in past and present church history. It is only by the complete abolition of sexism in the churches that the true priesthood of both women and men can be achieved. In Chapter 8 the first tentative steps towards this goal are explored. It is obvious that the abolition of sexism in the churches must primarily take place through the self-liberation of Christian women and men from sexist patterns of thought and behaviour. Groups such as the Movement for the Ordination of Women in Britain can contribute much towards this end by their outreach to their members who in turn can communicate with fellow parishioners. In this way various groups may be started in the parishes, and house churches may be influenced in their teaching and thinking.

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Atta-Baffoe, Victor Reginald. "African cultures, African church, Anglican communion: incultuation and the church in Ghana." Thesis, King's College London (University of London), 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.411155.

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Atta-Baffoe, Victor R. "A study of Richard Hooker's theology of participation and the principle of Anglican ecclesiology." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Peikoff, Tannis Mara. "Anglican missionaries and governing the self, an encounter with Aboriginal peoples in western Canada, 1820-1865." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ53072.pdf.

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Savage, Ian David, and iandsavage@yahoo com. "'Confessing their faith' : an enquiry into the meaning which Anglicans confirmed as adults give to their confirmation and the place which confirmation has in their faith journey." Swinburne University of Technology. Australian Graduate School of Entrepreneurship, 2004. http://adt.lib.swin.edu.au./public/adt-VSWT20050830.150519.

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The purpose of this research was to discover what meaning adult candidates for Anglican confirmation gave to their confirmation, how they experienced the ritual and what place confirmation had in their continuing faith journey. The research report retells the stories of eight adults. The stories of four are presented as case studies. The baptism/ confirmation stories of all research participants are presented as metaphors, a form of 'systematic thematic analysis' (Plummer 1983). For the study I adopted a life history, case study approach (Jones 1983; Plummer 1983; Minichiello et al. 1995) drawing on the insights of ritual theory (Turner 1969, 1972, 1976) and the concept of transitional phenomena proposed by Winnicott (1965, 1971). Two sets of contextual factors formed the background to the study: the Church's tradition and its debates about confirmation and the attitudes of lay people about their faith and about the Church. The research method involved a grounded theory approach. The principal data creation techniques were in-depth interview and the Faith Autobiography pro forma. Following the initial interviews, each research participant was sent a summary of the research findings (Summary of themes). The Summary gave the metaphors which emerged from the interviews, together with brief notes on the concepts used to interpret the data. Responses from the research participants were incorporated into the final form of the metaphors: Belonging to myself, Returning/ Starting over, Growing up, Joining the family and Making a commitment. Most research participants did not regard baptism/confirmation as joining the Church: rather they saw themselves as belonging to the Church already; neither were they concerned with becoming Anglicans. For the majority, the transition they made in baptism/confirmation paralleled another life transition which was taking place or was expected to take place. Taking part in the research helped form the participants� ideas about baptism/confirmation. While the catechumenal process is able to provide a holding environment in which candidates for baptism/confirmation can explore the transitions in which they are involved, the initiation liturgy should reflect the �return� motif which emphasises incorporation as well as the traditional Exodus motif which emphasises separation.

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McNeely, James Keith. "Via media towards an Anglican model of managing and leading ministry /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p064-0136.

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Spurr, John. "Anglican apologetic and the Restoration Church." Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670403.

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MacMillan, Elaine Catherine. "Conciliarity in an ecclesiology of communion, the contributions of the Anglican-Roman Catholic International Commission's Final report." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ54047.pdf.

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Ross, Alexander John. "A glorious and salutiferous Œconomy ...? : an ecclesiological enquiry into metropolitical authority and provincial polity in the Anglican Communion." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/284907.

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For at least the past two decades, international Anglicanism has been gripped by a crisis of identity: what is to be the dynamic between autonomy and interdependence? Where is authority to be located? How might the local relate to the international? How are the variously diverse national churches to be held together 'in communion'? These questions have prompted an explosion of interest in Anglican ecclesiology within both the church and academy, with particular emphasis exploring the nature of episcopacy, synodical government, liturgy and belief, and common principles of canon law. However, one aspect of Anglican ecclesiology which has received little attention is the place of provincial polity and metropolitical authority across the Communion. Yet, this is a critical area of concern for Anglican ecclesiology as it directly addresses questions of authority, interdependence and catholicity. However, since at least the twentieth century, provincial polity has largely been eclipsed by, and confused with, the emergence of a dominant 'national church' polity. This confusion has become so prevalent that the word 'province' itself is used interchangeably and imprecisely to mean both an ecclesial province in its strict sense and one of the 39 'member- churches' which formally constitute the Anglican Communion, with a handful of 'extra-provincial' exceptions. The purpose of this research project is to untangle this confusion and to give a thorough account of the development of provincial polity and metropolitical authority within the Communion, tracing the historical origins of the contemporary status quo. The scope of this task is not in any way intended to be a comprehensive history of the emergence of international Anglicanism, but rather to narrowly chart the development of this particular unit of ecclesial polity, the province, through this broader narrative. The historical work of Part One in itself represents an important new contribution to Anglican Studies; however, the project aims to go further in Parts Two and Three to identify from this context key questions concerning the problems facing contemporary Anglican polity as the basis for further theological and ecclesiological reflection. Part Two examines how provincial polity has given way to an assumption of the 'national church' as the building block of the Communion. To what extent is it consonant with Anglican tradition? How is it problematic? What tensions exist with a more traditional understanding of the province? How might all this relate to wider political understandings and critiques of the 'nation- state' in an increasingly globalised world? Along with the emergence of a 'national church' ecclesiology, so too has the role of the 'Primates' been magnified. Part Three charts this development, culminating in a critique of the recent 2016 Primates' Meeting. What is the nature of primacy within Anglicanism and how does it relate to metropolitical authority? What is the right balance of honour and authority as it relates to primacy? How do Anglican understandings of primacy correspond to those of the Roman and Orthodox Communions? Finally, Part Four attempts to give some concrete focus to the preceding discussion through the illustrative example of the Anglican Church of Australia, which is frequently cited as being analogous to the Communion in having a loose federal system and resolutely autonomous dioceses. The prevalence of this 'diocesanism' has recently been criticised by the Royal Commission into Institutional Responses to Child Sexual Abuse. However, there has been a recent revival of provincial action within the Province of Victoria in response to these issues which will be evaluated to discern what the Australian example might offer toward a theologically robust and credible ecclesiology for Anglicanism into the twenty-first century.

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Tovey, Philip Noel. "The theory and practice of extended communion, with particular reference to parishes within the Anglican Diocese of Oxford." Thesis, Oxford Brookes University, 2006. https://radar.brookes.ac.uk/radar/items/2099a75e-9861-408b-9329-e2bac8986503/1/.

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The Roman Catholic Church, the Methodist Church, and the Church of England recently introduced a service of 'extended communion',which is the distribution of previously consecrated elements by lay-people to congregations, in the absence of a priest This has been a highly controversial service, many theologians being against it, while at the same time policy-makers having to introduce the service. It is justified in part by reference to patristic precedent and to pastoral need, which raises significant theoretical questions about the relationship of theory and practice. This thesis analyzes the introduction of this service, particularly in relation to the changing context for the church, and the declining numbers of clergy. Policy-maker's assumptions are identified as hypotheses to test The research then conducts a small-scale qualitative research project in the Diocese of Oxford to uncover and evaluate significant issues in practice. This part of the thesis, tests the ten hypotheses previously identified, and discovers and evaluates the development oflocal theology, previous research not having included this level of theological debate. 32 interviews in six parishes were conducted, as well as observational research and documentary analysis. The research challenges the assumption that extended communion is primarily a rural phenomenon, and the evidence uncovered suggests that the principal usage is clergy cover, whatever the espoused theory. This gap between theory and practice is developed into a methodological debate about the relationship between empirical research and theological enquiry. A model is created which gives a priority to revelation, but acknowledges its interpretation as provisional, and allows a challenge to theology from empirical findings.

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Welch, Pamela. "Church and settler in colonial Zimbabwe : a study in the history of the anglican diocese of Mashonaland/Southern Rhodesia, 1890-1925 /." Leiden : Brill, 2008. http://catalogue.bnf.fr/ark:/12148/cb41352475n.

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Ball, Gail Anne. "The best kept secret in the Church the religious life for women in Australian Anglicanism, 1892-1995 /." Connect to full text, 2000. http://hdl.handle.net/2123/800.

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Thesis (Ph. D.)--University of Sydney, 2001.
Title from title screen (viewed Apr. 22, 2008). Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Studies in Religion, Faculty of Arts. Degree awarded 2001; thesis submitted 2000. Includes bibliography. Also available in print form.

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Adekoya, Richard A. Ayodele. "The Diocese of Lagos West of the Anglican Communion, Church of Nigeria as agent of social and political change in the society." Thesis, Bangor University, 2013. https://research.bangor.ac.uk/portal/en/theses/the-diocese-of-lagos-west-of-the-anglican-communion-church-of-nigeria-as-agent-of-social-and-political-change-in-the-society(aba5fb1c-75e1-4083-add3-fd69999cfb63).html.

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This dissertation evaluates the activities of the Diocese of Lagos West, Anglican Communion, Church of Nigeria and its contribution to societal development. Over the years, the DLW has been involved with the society and has become a major diocese within the Anglican Communion, Church of Nigelia and in Lagos State, with a substantial numerical strength as well as a meaningful social, political, economic, and religious influence within the society. Since its establishment, the DLW has made great achievements in the areas of education, health care, social and political development. This study aims to show that the DLW in Lagos has been part of society building and it will explore the impacts of their activities in the society. This study demonstrates that the social and political involvement of the DLW in the society has a biblical and philosophical conviction. The research hypothesises that the closer the relationship of the church has with the state is crucial for the benefit of the people. The research employed an empirical qualitative approach to test the proposition by analysing the data from the research area. The findings of the research show that religion and politics can mix as they are both concerned with the same subject matter -the people, who belong to both camps. The findings also show the close relationship between the church and the state and the extent to which the church is involved with the state and politics. However, the ambivalent character of the church like every other faith was validated. State and church do both impact society, but the DLW's effective work in the society was quite distinct from the state or its politics. As such, the church is well positioned for societal transfonnation both politically and socially. This should serve as an example to other churches, allowing them to realise that their social and political actions are means of fulfilling their mission and clear the doubts on the legitimacy of the Church getting involved in the socio-political realm. Recommendations are made to ensure that the church maintains its boundaries despite its involvement -whilst sustaining its positive influence in the society on the one hand, and also challenging the unjust structures and unfavourable government's policies, on the other hand.

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Mallard, Charles E. "The power of vision in church formation." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Andersen, Benjamin Joseph. "An Anglican liturgy in the Orthodox Church the origins and development of the Antiochian Orthodox liturgy of Saint Tikhon /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Roberts, Sandra Kay. "Teaching the Anglican understanding of eucharistic worship at St. Margaret's Episcopal Church on Fleming Island, Florida." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Lord, David J. "Priesthood in a ministering community: Towards an ecclesiology for the Third Millennium." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2008. https://ro.ecu.edu.au/theses/214.

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Within the Anglican Communion a Ministering Community is where all the people of God, the baptised in a community of faith that gathers for worship each week, are the ministers. The people are the ministers by virtue of their baptism; each one being gifted by the Holy Spirit for the mission and ministry of the church in that place at that time. God will provide sufficient giftedness for that community at that time. There is no need to look outside of that community for ministry as the entire ministry that is required is present within that community. Some people within the community will be gifted to lead people in worship and prayer, some in pastoral care, some in outreach and mission, some in education and teaching, and others to lead people in whatever other ministry that is required for that community at that time. There are various out-workings of what is a Ministering Community around the Anglican Communion; however, one of the common difficulties is the vexed question of the Theology of Priesthood in a Ministering Community. All the other roles of ministry leadership within a Ministering Community are often supported and encouraged amongst a wide range of theological viewpoints; however, the theology of Priesthood in a Ministering Community opens up a wide range of views and theological beliefs. I believe that the differences in theology stems from a misunderstanding of what priesthood is and how the theology of priesthood has developed over time since the New Testament. It is my contention that the Theology of Priesthood in a Ministering Community is ontologically the same as priesthood in a Christendom model of ministry, gathering, consecrating, breaking, blessing and absolving. There is, however, a difference of function between Ministering Community Priesthood and Christendom Priesthood. Functionally a priest in a Ministering Community is not in charge, unlike a Rector or Vicar of a parish that is in charge of a cure. This thesis will endeavour to show that the difference between Christendom Priesthood and Ministering Community Priesthood is one of function and being in charge, the question of authority plays a large part in the theology of priesthood. Authority within the structures of the Anglican Communion has been under review and question for a number of years, therefore there are still outstanding questions with regard to exactly what are the authorities within an Anglican Church. Authority is not however, merely limited to outside influences; people are also subject to their own internal authorities. Fowler's Stages of Faith (1981) helps crystallise the issues of internal authority for a person in leadership in a Ministering Community. If people have not progressed beyond Stage Three on Fowler's Stages of faith then the best that they can be is a helper as she will always need to defer to a higher external authority, whereas a person who is in stage Four or beyond on Fowler's Stages of Faith will have sufficient internal authority to be involved in leadership. Priesthood in a Ministering Community should never be seen in isolation, but always in the context of their community of faith. Communities of faith who become Ministering Communities do so as a whole, with the community commissioned for their work together which includes all the positions of leadership. The leadership is then not hierarchical in nature but rather dispersed and collegial in style. This thesis will show that the Theology of Priesthood in a Ministering Community is very different from Priesthood in a Christendom model of ministry. It will show that Priesthood in a Ministering Community is closer to the presbyters that we find in the pages of the New Testament than the inherited theology of Christendom Priesthood.

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Abbassi, Nabeeh N. "Improving ministry relationships between evangelical churches and historical churches in Jordan." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Pratt, Derek Alfred. "The Anglican Church's mission to the Muslims in Cape Town during the nineteenth and twentieth centuries : a study in the changes of missiological methods and attitudes." Thesis, Rhodes University, 1998. http://hdl.handle.net/10962/d1007592.

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When Bishop Robert Gray arrived at the Cape in 1848, he was concerned at the large percentage of the former slave population who had been attracted to the Muslim faith. He appointed Michael Angelo Camilleri (1848-1854) as a missionary to the Muslims of Cape Town. Camilleri's tenure was short and he was frequently used to fill other ecclesiastical posts. From 1854 until 1911 the responsibility of mission to the Muslims was given to priests whose parishes had large Muslims populations. In 1911 a fulltime missionary was once again appointed. Thomas Fothergill Lightfoot, arrived at the Cape in 1858 and served at St Paul's, Bree Street until his death in 1904. His was a ministry of love and caring. He was greatly respected for his work by all sections of the population. John Mühleissen Arnold worked in the parish of St Mary's, Woodstock. His aggressive missiological technique broke down much of the religious tolerance which had existed. His publication of a pamphlet supposedly written by a Muslim, raises doubts about his integrity as a missionary and his ethical stance as a Christian. In 1907 the Diocesan Mission Board took control of the Muslim mission and in 1911 appointed Stephen Garabedian as director. Under Garabedian the policy of the mission was aimed primarily at preventing Christian women 'lapsing' from Christianity and becoming Muslims through marriage. After his resignation in 1922, the work continued under numerous women workers who concentrated on Muslim women and children through sewing guilds and childrens' clubs. In 1960, George Swartz was appointed as director. Swartz was the first Coloured and South African-born priest to hold the post of director. Swartz served as director until he was appointed to Bonteheuwel as parish priest. He subsequently chaired the board until it ceased to meet in 1976. Throughout its one hundred twenty eight years of active existence, the Anglican mission to the Muslims failed to attract a large number of converts. Initially this could be attributed to the attraction the Muslims had to those seeking a strong community life. Later, outside influences from the Islamic world strengthened the faith of the Muslim community against any Christian conversion attempts. During the latter part of the twentieth century the mission viewed its tasks as preventing the conversion of Christians who wished to marry Muslims and informing and educating Christians on the Islamic faith. In the late 1960s, the Board encouraged dialogue rather than confrontation. It changed its name to the Board of Muslim Relationship. Apartheid was seen as the common enemy of both Christians and Muslims and they worked together against its evils. The need for a Mission Board was seen as redundant and from 1976 it ceased to be active.

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Groves, Philip Neil. "A Model for Partnership : A model of partnership distilled from the relationship between Paul and the Philippian church as a tool to examine the partnership programmes of the Anglican Communion and to propose new directions." Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/654/.

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This interdisciplinary study is a work of missiology and aims to formulate a model of partnership for mission in the Anglican Communion which can be used as a critical tool in order to understand the failures of the past and enable planning for the future. Throughout the thesis a consistent method of modelling is applied. This consists of the formulation of explanatory models from the examination of real instances, and their application as exploratory models in other contexts. It is argued that the explanatory models guiding the development of mutual responsibility and interdependence between the provinces of the Anglican Communion have been insufficient. Evidence is given of their inadequacy as exploratory models. It is further argued that models developed in response to crises in the Anglican Communion do not take seriously The Anglican Way of “discerning the mind of God.” An alternative explanatory model is distilled from the relationship between Paul and his community and the community of Christians in Philippi. This is applied as an exploratory model and is shown to enable a critical assessment of past and present programmes, and to be useful in developing new initiatives.

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Pass, Andrea Rose. "British women missionaries in India, c.1917-1950." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:4777425f-65ef-4515-8bfe-979bf7400c08.

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Although by 1900, over 60% of the British missionary workforce in South Asia was female, women’s role in mission has often been overlooked. This thesis focuses upon women of the two leading Anglican societies – the high-Church Society for the Propagation of the Gospel (SPG) and the evangelical Church Missionary Society (CMS) – during a particularly underexplored and eventful period in mission history. It uses primary material from the archives of SPG at Rhodes House, Oxford, CMS at the University of Birmingham, St Stephen’s Community, Delhi, and the United Theological College, Bangalore, to extend previous research on the beginnings of women’s service in the late-nineteenth century, exploring the ways in which women missionaries responded to unprecedented upheaval in Britain, India, and the worldwide Anglican Communion in the 1920s, 1930s, and 1940s. In so doing, it contributes to multiple overlapping historiographies: not simply to the history of Church and mission, but also to that of gender, the British Empire, Indian nationalism, and decolonisation. Women missionaries were products of the expansion of female education, professional opportunities, and philanthropic activity in late-nineteenth and early-twentieth century Britain. Their vocation was tested by living conditions in India, as well as by contradictory calls to marriage, career advancement, familial duties, or the Religious Life. Their educational, medical, and evangelistic work altered considerably between 1917 and 1950 owing to ‘Indianisation’ and ‘Diocesanisation,’ which sought to establish a self-governing ‘native’ Church. Women’s absorption in local affairs meant they were usually uninterested in imperial, nationalist, and Anglican politics, and sometimes became estranged from the home Church. Their service was far more than an attempt to ‘colonise’ Indian hearts and minds and propagate Western ideology. In reality, women missionaries’ engagement with India and Indians had a far more profound impact upon them than upon the Indians they came to serve.

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Hamner, James Edward. "The sanctifying community : the doctrine of the church in the thought of L.S. Thornton and E.L. Mascall." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315909.

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31

Madfors, Ingela. "KG Hammar och Rowan Williams : en studie av två ärkebiskopar ur ett postmodernt teologiskt perspektiv." Thesis, University of Gävle, Ämnesavdelningen för kultur- och religionsvetenskap, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-4710.

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Denna uppsats består av en jämförande studie av två ärkebiskopar – KG Hammar (Svenska kyrkan) och Rowan Williams (Church of England) - ur ett postmodernt teologiskt perspektiv. Syftet var att söka finna postmoderna influenser hos de båda ärkebiskoparna i såväl teori som praktik och undersöka konsekvenserna av ett postmodernt teologiskt agerande. Undersökningen visade att båda ärkebiskoparna influerades av postmodern teologi i teorin. Hammar förde också som ärkebiskop fram sina personliga postmoderna insikter, medan Williams av olika anledningar generellt valde att endast föra fram kyrkans åsikt. Båda handlingsalternativen medförde såväl kritik som uppskattning. Båda ärkebiskoparna tog fasta på den postmoderna teologins framhållande av dialog som metod: Dialog kännetecknade allt deras handlande, såväl inomkyrkligt som mot andra religiösa och samhälleliga grupper. Trots dialogen kunde dock inte vissa splittringar undvikas. Samhällsengagemanget visade sig däremot till största delen framgångsrikt och visade en postmodern insikt om kyrkans roll i en sekulär värld. Trots att ett postmodernt förhållningssätt inte helt accepterades, medverkade ärkebiskoparnas agerande till att skapa intresse för framför allt religiös dialog bland många olika grupper.

This essay is a comparative study of two archbishops - KG Hammar (Church of Sweden) and Rowan Williams (Church of England) - from a postmodern theological perspective. The aim was to discover postmodern influences for the archbishops in theory and practice, and to investigate the consequences of acting from a postmodern theological perspective. The study revealed postmodern influences in both archbishops' theory. Hammar chose to act according to his personal postmodern convictions also as archbishop whereas, for various reasons, Williams generally chose to speak only for the whole church. Both strategies were criticized as well as appreciated. Both archbishops were committed to dialogue as described by postmodern theology. This influenced all their actions, within the church as well as with other religious denominations and various groups in society. However, even with dialogue certain schisms proved to be unavoidable. The engagement in society proved more successful and showed a postmodern understanding of the church in a secular world. Even though a postmodern course of action was not totally accepted, the archbishops managed to promote a wide interest especially for religious dialogue.

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32

Beecher, Alistair. "Keeping the faith : church and community in Alresford c. 1780-1939." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:30d2a825-f489-43ed-9fe8-53f017fd729c.

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The Religious Census of 1851 revealed the registration district of Alresford in Hampshire to be a particular bastion of the Church of England. This study considers the basis of this Anglican strength and how the established Church managed to retain its dominance against the challenge from Nonconformity in the context of an apparent waning of religious commitment nationally. Starting from c.1780 to pick up the roots of any early signs of local dissent, the thesis considers the evolving relationship between church and community in this rural part of southern England which comprised a small but prosperous market town surrounded by a variety of agricultural parishes. The study is positioned in the national context of the major political, social and economic upheaval of the nineteenth and early twentieth centuries, concluding with the period between the two world wars. The research consists primarily, but not exclusively, of qualitative analysis, which draws on a rich variety of primary sources including clerical service registers, vestry minutes, churchwarden and overseer accounts, school, court and parish records, enclosure and tithe agreements, parish magazines, local and national newspapers and private correspondence. The general historiography to which the work contributes is around secularisation and denominational rivalry, and regular reference is made to this and more specific sub-themes throughout the thesis. I will argue that the enduring local dominance of the Church of England was due to its enormous financial strength, its central involvement in the provision of charity and welfare, a re-invigorated commitment to pastoral care and the absence of any senior local sponsorship for Nonconformity. Underpinning everything was the formation of a particularly tight nexus between church and parish elites which served to preserve effective Anglican hegemony well beyond the First World War. It was not until the 1920s and 1930s, when the church started to lose its social relevance in welfare and education nationally, that the cracks in the façade of local dominance became irrefutable.

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Fewster, Mary. "East Anglian goldsmiths : dimensions of a craft community 1500-1750." Thesis, University of East Anglia, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.427025.

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34

Dirokpa, Balufuga Fidèle. "Liturgie anglicane et inculturation hier, aujourd'hui et demain, regard sur la célébration eucharistique en République démocratique du Congo." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/NQ60768.pdf.

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Grimley, Matthew. "Citizenship, community and the Church of England : Anglican theories of the State, c.1926-1939." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.286655.

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36

Denmead, Tyler. "Beautiful little moments : a principally ethnographic study of eight East Anglian artists' pedagogies." Thesis, University of Cambridge, 2012. https://www.repository.cam.ac.uk/handle/1810/243250.

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This research investigates artists’ pedagogies to address the limited understanding in the education field of how artists enact their pedagogies, why they value them, and how they describe them. I purposively selected eight people from a UK-based charitable organisation that offers creative projects for children and adults in and beyond schools. I used a principally ethnographic multiphased research design and adopted methods of data collection and analysis from grounded theory to progres- sively focus on artists’ interests that have been overlooked by education research. In the exploratory phase of research, I conducted 13 participant-led, unstructured interviews with eight artists from the organisation. I progressively focused on salient concepts that emerged from this phase through participant observation and further interviews in subsequent phases. I observed six of the eight artists from the exploratory phase as they facilitated 20 workshops in total across five sites. Each workshop averaged approximately two hours in length. I observed three or- ganisational retreats when these eight artists collectively planned, described and discussed workshops. I attended a daylong conference hosted by the organisation on outdoor learning, which included presentations by two artists I observed. I participated in two artist-led reflective conversations when five artists and three site partners discussed workshops I observed. I conducted seven semi-structured interviews with three partners and three workshop participants. To represent their pedagogies, I selected three of the five sites for descriptive cases studies that featured four of the eight artists working in outdoor settings. These workshops served, for the most part, nursery and primary school children along- side nursery nurses, teachers, and members of their families such as parents and grandparents. These four artists member checked these descriptive case studies through additional interviews. I presented a separate framework that interprets themes that emerged in these three descriptive cases. Using a nested case study approach, I included the perspectives of the eight artists who participated in the study to interpret these themes: space, time, material, body, and language. I used a focus group with six of the eight artists, as well as separate interviews with the founder and director, to examine similarities and differences in interpretation and strengthen the trustworthiness of my account. This research found that these artists attempt to create conditions for open-ended enquiry across five dimensions—space, time, material, body, and language—so that participants experience immersive and pleasurable “beautiful little moments” when they extend possibilities for being in ways that could not have been prescribed or judged. The artists positioned their pedagogies as a critique of a market-driven ethos pervading institutions, particularly schools, that have narrowed opportunities for being.

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Pinyana, Mcebisi. "The effective functioning of church community in moral formation: the narrative approach of robin gill." University of the Western Cape, 2020. http://hdl.handle.net/11394/7978.

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Magister Philosophiae - MPhil
This research is set out as a narrative analysis of the functioning of church communities in moral formation from the selected congregations in the Diocese of Cape Town of the Anglican Church of Southern Africa (ACSA). The study focussed on three churches in the diocese. The research methodology employed can be described as qualitative and descriptive in nature. The data was collected by means of interviews involving clergy, church wardens, leaders of various organisations/formations, and members of the church who are also community members.

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Farnhill, Kenneth Scott. "Gilds and the parish community in late medieval East Anglia, c.1470-1550." Thesis, University of Cambridge, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.624692.

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De, Vries Jonathan Peter. "A new 'promised land'? : denominations, local congregations, camp meetings, and the creation of community in early Kentucky, c.1780-1830." Thesis, University of Dundee, 2016. https://discovery.dundee.ac.uk/en/studentTheses/b7fb3e4d-9d78-4999-8468-0c4f4420d708.

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This thesis examines the importance Kentucky's religious denominations played in the development and transformation of early Kentucky (1770's to 1830). This thesis will show that though federal and regional governments may have created the laws that established newly opened territories, it was often the denominations that played an important role in the creation of that community and stability of the wider societies. Beginning with camp meetings this thesis will argue that denominations began the process of creating community by actively placing these meetings outside the bounds of early congregations and into the backcountry. In doing so denominations brought outsiders, in many cases for the first time, into direct contact with the denominations. This thesis will also argue that denominations developed a new form of worship that was more inclusive and more communal, allowing for wider participation by settlers, especially by women, children, or slaves at these meetings. This thesis will then turn its attention towards the ideas and concepts of the local congregation. This thesis will argue that the local congregation was ideally situated to reinforce the beginnings of community which were established with camp meetings. Through activities such as the calling of ministers as well as the election of elders, deacons, and other lay positions in their local congregation, settlers became active members of the local congregation and entered into a deeper connection with the community. The local congregation offered settlers access to an institution that was both local and communal. Finally this thesis will turn towards a study of physical church buildings arguing that such buildings expressed and reinforced concepts of community and stability. This thesis will argue that over time those congregations that had access to a church often found stability and security. This thesis will also focus on the layout of churches arguing that denominations strengthened already established and shared ideas of community within their congregations through these layouts. By understanding how denominations created community within Kentucky this thesis will argue that the denominations played an important role within newly established territories and that only through a study of these denominations can one begin to understand how the process of western expansion was able to succeed.

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Woolley, Jonathan Paget. "Rede of reeds : land and labour in rural Norfolk." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/273374.

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The central aim of this thesis is to provide a detailed ethnographic account of the human ecology of the Broads - a protected wetland region in the East of England - focussing upon how working lives shape and are shaped by this reedy landscape. In conversations about the management of the Broads, the concept of "common sense" is a frequent trope; encompassing a wide range of associated meanings. But what are these meanings of "common sense" in English culture, and how do they influence the peoples of England, and landscapes in which they work? This thesis addresses these questions ethnographically; using academic and lay deployments of common sense as a route into the political economy of rural Norfolk. Based on 12 months of fieldwork in the Broads National Park, this thesis draws together interviews and participant observation with land managers of various kinds - including conservationists, farmers, gamekeepers, volunteers, gardeners, and administrators. Chapter 1 dissects the differences between academic and popular understandings of "common sense" as a phrase, and produces an ethnographically-derived, working definition. Chapter 2 examines the attitudes of farmers, establishing "the common" as a root metaphor for social and practical rectitude, actualised through labouring in a shared landscape. Chapter 3 explores how the common is sensed, reflecting upon the diverse sensoria afforded by different degrees of enclosure on a single nature reserve. Chapter 4 explores how the concept of common sense intersects with a prevailing culture of possessive individualism, creating a fragmented society in the Park, wracked by controversies over management. Chapter 5 examines bureaucracy in Broadland - frequently cast as the very antithesis of common sense. In the conclusion, we return to the title, and ask - what do the reeds have to say about land, labour, and human nature?

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Smith, Roderick Henry. "An examination of the use made of the Myers Briggs Type Indicator by Anglican clergy in pastoral work." Diss., 2002. http://hdl.handle.net/10500/1552.

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This dissertation examines the use made of the Myers Briggs Type Indicator in the pastoral work of Anglican Clergy. The practical theological focus of the study is reflection on praxis. Various theories of pastoral work are discussed. The history and development of the MBTI is given as well as the Jungian background to it. A qualitative research, grounded theory approach, is utilised. Interviews of 14 Anglican clergy generate the data for the research. The research questions are: "Why do Anglican clergy use the MBTI?"; "How do Anglican clergy use the MBTI?" The research findings show that Anglican clergy use the MBTI for the purpose of personal growth, clergy self-care, and understanding relationships. Anglican clergy attend workshops which encourage the application of MBTI insights in pastoral work.
Practical Theology
M.Th. (Practical Theology)

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42

Ajambo, Nyegenye Rebecca Margaret. "A study of discipleship in Mark 10:35-52 : a model for leadership development of clergy in the church of Uganda (Anglican)." Thesis, 2012. http://hdl.handle.net/10413/8277.

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The study is about discipleship in Mark 10:35-52: a model for leadership development of clergy in the Church of Uganda (Anglican). In this thesis I engage with three contextual models that have impacted on the leadership development of clergy in the Church of Uganda (Anglican) namely: the Ganda model of kingship, the Church Missionary Society (CMS) model and the East African Revival (EAR). Kingship models reflect oppressive codes of patronage and authoritarianism which have influenced all sectors of the church leading to constant struggle for power. The East African Revival emerged as a resistance model against the two “banking models” of Christianity. The movement managed to decode the banking models through their values of simplicity manifested through hospitality, fellowship and Bible study. They overcame the racism and ethnic hostility that had been cultivated by the CMS missionaries and the Ganda. These three models are then brought into dialogue with the Jesus model of servant leadership to develop a model which is both Biblical and contextual. Social historical criticism coupled with the Freirian pedagogical approach is used to analyse and critique both the contextual models and the text of Mark 10:35-52. Oppressive codes such as hierarchy, honour and status, kyriarchy, and patronage have been identified in both the text and contextual models of leadership. These oppressive codes have been decoded using Jesus’ model of servanthood in which he embodied the oppressive codes as the New Human Being, resulting in equality for all irrespective of ones’ social status or gender. Jesus embodied the servant role which was meant for the slaves and the poor by laying down his life as a ransom for many. Jesus’ shameful death was a way of decoding the power of the cross where the slaves, insurrectionists, and servants were crucified. Since then the cross became a symbol of liberation where the slaves, insurrectionists and servants could find victory and justification. The cross brought equality between the oppressed and the oppressors. Women found favour before Jesus in the face of a kyriarchal culture where only a male figure counted. The poor, sick and blind and those considered outcasts in society found victory and liberation in Jesus. Appropriation of Jesus’ discipleship model of servanthood creates a place of dialogue, where the situation in the Church of Uganda (Anglican) can enter into an extended conversation with Jesus’ discipleship model. This thesis suggests that the contextual models of leadership development in the Church of Uganda (Anglican) in dialogue with the Jesus model of leadership can result in a contextual model of an egalitarian church where everybody, irrespective of gender, status and tribe, could enjoy the privilege of being a member of the family of God.
Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

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43

Kgabe, Vicentia. "Abuse of alcohol by Anglican clergy : challenge to pastoral care." Thesis, 2011. http://hdl.handle.net/2263/28551.

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The Anglican Church is experiencing a growing number of clergy who abuse alcohol, and this has made people to ask whether clergy still embody the image of God or if they are “alcoholics.” I therefore undertook to do a research on this problem to ascertain whether the church creates alcoholics or are alcoholics attracted to the ministry. Questionnaires designed for laity, clergy and the diocesan leadership were given to them to find out if alcohol and alcoholism is a problem to the church and what could be the cause of it. Realizing that the questionnaires may not be sufficient, five case studies we used. These case studies are real stories from different priests across Southern Africa. They are more detailed and shed a light to the problem of alcoholism among the clergy. Through the questionnaires and case studies, the researcher found that ministerial stress, family stress, financial problems, lack of recreational time and peer pressure contribute to clergy being alcoholics. Moreover, the diocesan leadership has not devised means to assist alcoholic priests on permanent bases. Sending an alcoholic priest to rehabilitation centres has been the modus operandi and there is no follow up from the leadership until the said priest relapses. Families of alcoholic clergy have been left to find their own ways of healing. The parish too, has not received much help. The question asked is how the parish heal and not take out its pain on a new priest who comes after the alcoholic priest. The researcher recommends that as part of the discernment process, a psychologist be involved to help to ascertain whether a candidate to ministry does / have exposure to alcohol and to what extend his condition can be a hindrance to performing his priestly calling. With many clergy, the signs were there when they went to the Discernment Conference and no one picked them up. And as part of clergy training and formation, the abuse of alcohol and its consequences should be discussed and on-going assistance should be accessible to both clergy and their families. Though this research was not aimed at stopping priests from being alcoholics, the researcher hopes that it helps the clergy to realize what alcohol do to their ministry, families and themselves so that they can make wise choices when it comes to taking alcohol.
Thesis (PhD)--University of Pretoria, 2011.
Practical Theology
unrestricted

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Kruger, Andrew. "The Eucharist in a time of change : an investigation into the Eucharist as practiced at The Church of the Ascension between 1975-2002." Thesis, 2011. http://hdl.handle.net/10413/8216.

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“The Eucharist i n a time o f change : an investigation into the Eucharist as practiced at ‘The Church of the Ascension ’ between 1975 and 2002 . ” by Andrew David Kruger The thesis set out to discover how the Eucharist developed at ‘The Church of the Ascension ’ between 1975 and 2002. This microcosm offers a partcularly interesting case study. This period was a t ime of great change – the Anglican Eucharistic liturgy underwent significant revision, South Africa moved from Apartheid to Democracy and the three rectors brought charismatic, evangelical and Anglo-Catholic worldviews to bear on the Church of the Ascension, during their respective terms of office. In order to document the development of the Eucharist , three primary sources were collected and analysed, First , data from the Service Register was captured and processed. Second, a synopsis of the Parish Council Minutes was created. Third, interviews with the three rectors – the first being charismat ic, the second evangelical and the third Anglo-Catholic – were conducted along with four lay parishioners . The three primary sources were analysed and several developments were observed. These developments included the following: chi ldren were admi t ted to Communion after Baptism, where before they were required to be Confirmed; the ordination of women became accepted and women presided at the Eucharist , where before they had not ; the lai ty became more involved in the leading the services; The at t i tude toward administering the sacrament became more liberal , as even those of other Faiths were welcomed. Surprisingly none of the laity interviewed showed any awareness that the Eucharist developed. The laity showed little ability to link the Eucharist to the context they inhabited. It is imperat ive for the Anglican Church of Southern Africa to help the laity appropriate the deep truths of the Eucharist .
Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

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45

"論戰後香港聖公會之教育." 2008. http://library.cuhk.edu.hk/record=b5893803.

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何偉俊.
"2008年8月".
"2008 nian 8 yue".
Thesis (M.Phil.)--Chinese University of Hong Kong, 2008.
Includes bibliographical references (leaves 126-132).
Abstracts in Chinese and English.
He Weijun.
Chapter 第一章： --- 緒論 --- p.1
Chapter 第一節： --- 引言 --- p.1
Chapter 第二節： --- 前人硏究回顧 --- p.2
Chapter 第三節： --- 硏究方法 --- p.16
Chapter 第二章： --- 戰前的香港聖公會教育 --- p.19
Chapter 第一節： --- 教會傳教會的成立及到中國傳教的背景 --- p.19
Chapter 第二節： --- 早期聖公會在香港的辦學情況 --- p.21
Chapter 第三章： --- 何明華時期的聖公會教育 --- p.37
Chapter 第一節： --- 近代宣教思潮的影響 --- p.37
Chapter 第二節： --- 共產主義的威脅 --- p.42
Chapter 第三節： --- 戰後難民潮與失學兒童 --- p.46
Chapter 第四節： --- 辦學與教會財政的關係 --- p.51
Chapter 第五節： --- 何明華與教會傳道會的分歧 --- p.60
Chapter 第六節： --- 聖公會與政府的教育爭議 --- p.60
Chapter 第七節： --- 辦學與傳教 --- p.65
Chapter 第四章： --- 白約翰時期的聖公會教育 --- p.77
Chapter 第一節： --- 免費教育 --- p.78
Chapter 第二節： --- 七十年代的聖公會宗教教育 --- p.97
Chapter 第五章： --- 總結 --- p.116

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46

Smith, Roderick Henry. "An examination of the use made of the Myers Briggs Type Indicator by Anglican clergy in pastoral work." Diss., 2001. http://hdl.handle.net/10500/16071.

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This dissertation examines the use made of the Myers Briggs Type Indicator in the pastoral work of Anglican Clergy. The practical theological focus of the study is reflection on praxis. Various theories of pastoral work are discussed. The history and development of the MBTI is given as well as the Jungian background to it. A qualitative research, grounded theory approach, is utilised. Interviews of 14 Anglican clergy generate the data for the research. The research questions are: "Why do Anglican clergy use the MBTI?"; "How do Anglican clergy use the MBTI?" The research findings show that Anglican clergy use the MBTI for the purpose of personal growth, clergy self-care, and understanding relationships. Anglican clergy attend workshops which encourage the application of MBTI insights in pastoral work.
Practical Theology
M Th. (Practical theology)

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47

Dalton, Alison Jill. "John Hooper and his networks : a study of change in Reformation England ?" 2008. http://ora.ouls.ox.ac.uk/objects/uuid:964e74f5-e5b2-4b07-b19f-7a30d7f7906e.

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48

Moreno, Alcalde Andrés. "Los ordinariatos anglocatólicos : antecedentes, creación y resultados." Master's thesis, 2019. http://hdl.handle.net/10400.14/28518.

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El objetivo último del diálogo ecuménico es recuperar la unidad visible y sacramental entre los cristianos, cuya división contradice la voluntad de Dios y supone un escándalo para los no-creyentes. Es en este ámbito del diálogo ecuménico en que aparecen los Ordinariatos personales: circunscripciones establecidas por Benedicto XVI el 4 de noviembre de 2009 mediante la Constitución apostólica Anglicanorum coetibus, con la finalidad de responder a los pedidos de unidad de numerosos grupos de fieles y clérigos anglicanos que habían pedido ser recibidos corporativamente en la plena comunión católica. Esta nueva vía de reconciliación permite recibir a estos grupos sin tener que renunciar a los elementos de su patrimonio espiritual, pastoral y litúrgico que expresasen fielmente la fe católica; ni al vínculo existente entre los fieles y los pastores que los habían guiado a lo largo de su peregrinación hacía la comunión plena de la Iglesia católica. Con el objetivo de exponer los antecedentes históricos, el proceso de creación y el desarrollo hasta ahora de este nuevo tipo de circunscripción eclesiástica, se ha recurrido a las principales obras publicadas sobre este tema y a numerosos artículos en revistas académicas o en publicaciones de los propios Ordinariatos, completando estas fuentes con información obtenida en una entrevista realizada por el autor de este estudio a uno de los tres ordinarios en activo. La principal conclusión extraída de esta investigación es que la institución de los Ordinariatos supone un enriquecimiento para toda la Iglesia al facilitar la reconciliación de antiguos anglicanos y al integrar el patrimonio espiritual, litúrgico y pastoral de estos grupos que pidieron ser recibidos. Se concluye igualmente que esta nueva vía de reconciliación, que parte del reconocimiento de la compatibilidad entre una legítima diversidad en materias disciplinares y la unidad en materias fe y de doctrina, no solo sirve como respuesta a las peticiones de unidad de estos grupos de anglicanos como podría, además, servir de modelo para responder a futuras peticiones de unidad por parte de grupos con un patrimonio que sea una manifestación válida de la fe y que, por tanto, merezca ser preservado.
The ultimate goal of ecumenical dialogue is to recover the visible and sacramental unity among Christians, whose division contradicts the will of God and is a scandal for non-believers. It is in this area of ecumenical dialogue that the personal Ordinariates appear: circumscriptions established by Benedict XVI on the 4th of November of 2009 through the Apostolic Constitution Anglicanorum coetibus, with the purpose of responding to the requests for unity of numerous groups of Anglican faithful and clergy who had asked to be received corporately in the full catholic communion. This new way of reconciliation allows to receive these groups without having to renounce to the elements of their spiritual, pastoral and liturgical patrimony that faithfully expressed the catholic faith; nor to the bond existing between the faithful and the pastors who had guided them along their pilgrimage to the full communion of the Catholic Church. In order to expose the historical background, the process of creation and the development so far of this new type of ecclesiastical circumscription, the main published works on this subject have been used along with numerous articles in academic journals or in publications of the Ordinariates, completing these sources with information obtained in an interview conducted by the author to one of the three active ordinaries. The main conclusion drawn from this research is that the institution of the Ordinariates supposes an enrichment for the whole Church by facilitating the reconciliation of former Anglicans and by integrating the spiritual, liturgical and pastoral patrimony of these groups that asked to be received. It is also concluded that this new way of reconciliation, which starts from the recognition of the compatibility between a legitimate diversity in disciplinary matters and unity in matters of faith and doctrine, not only serves as a response to the requests of unity of these groups of Anglicans as it could also serve as a model to respond to future requests for unity by groups with a heritage that is a valid manifestation of the faith and, therefore, deserves to be preserved.

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49

Oliello, John Komo. "The Gospel and African culture : polygamy as a challenge to the Anglican Church of Tanzania-Diocese of Mara." Thesis, 2005. http://hdl.handle.net/10413/1899.

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This study is a reflection on polygamous marriage and its challenge to the Anglican Church of Tanzania- Diocese of Mara (ACT-DM). The study calls for the contextualization of the Gospel of Christ if the church is serious with the propagation of the Gospel to the Mara people. The term contextualization refers to a total process designed to translate into concrete reality the indigenisation as well as the adoption of the church to African indigenous thought and culture. The research was set on the problem statement, "Is there any theological justification for the Anglican Church's condemnation of polygamous marriage?" The study was set on the premise that even though there is a need for the Church to show love to every one- including the polygamists, there is need to unveil the controversy that the ACT-DM has grappled with concerning the place of the polygamist in the Church. Should they continue to be discriminated against in terms of being denied the sacraments of Baptism and the Holy Eucharist? Should they be allowed to lead the Anglican Church of Mara Diocese? What is the way forward? In arriving at the research findings, the study employed two methods. One was to collect oral accounts on the practice of polygamy in the Mara societies and the Church. The second one was collecting the written information as found in church minutes, reports, letters, books, articles and periodicals. The research revealed that even though polygamy is a dying institution, in Mara, people are just abandoning it slowly without proper teachings. That shows that there is a danger of its resurrection if the Church doesn't engage in a teaching ministry on this issue so as to contain it. The other findings of the research are that, even if it is an African cultural practice, it is already overtaken by time and cannot be an effective substitute to barrenness or childlessness as was the case in the traditional African societies because there are other better remedies such as child adoption. The research findings also showed that the Church, despite having a theological justification for condemning it, has a responsibility, as a steward of God's creation to offer pastoral roles to the polygamists, their wives and their innocent children who are disciplined by the Church " because of somebody else's sins." The study consists of five chapters and conclusion. The first chapter gives an introduction by way of showing the major motivation for the study, which sets the tone of the whole work. The second chapter deals with the background information of the study of Christianity in Mara region of Tanzania. It also gives us a brief historical background of Christianity in Tanzania. The third chapter discusses the question on the Gospel and Culture thereby giving different schools of thought on the relationship of these two entities. The fourth chapter is about the practice of polygamy in the Anglican Church of Tanzania- Diocese of Mara, and its pastoral approach to the practice of polygamy which makes the chapter to be historically based on the oral as well as the written sources on the practice of polygamy. Chapter five is the critical analysis of polygamy which comprises of social and theological critiques of the various positions that are advanced for its continuation or suggestions as to why it should be abolished. The concluding chapter makes some recommendations and then draws the conclusion of the whole study.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

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Laing, Annette Susan. "All things to all men popular religious culture and the Anglican Mission in colonial America, 1701-1750 /." 1995. http://catalog.hathitrust.org/api/volumes/oclc/35211203.html.

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Dissertations / Theses on the topic 'Anglican Communion'

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